The letter to Philemon is one the shortest books in the New Testament. Though it is only twenty-five verses in length it is teeming with the gospel of Jesus Christ. Some have wondered why this short letter was included in the New Testament. There are no theological or doctrinal issues dealt with. No warnings are given in the letter either. But this overlooked letter shows how the gospel affects even personal relationships, and how real change is made ethically through the power of the gospel.

The most commonly held background story behind this letter is that Onesimus was a slave owned by Philemon of Colossae. At some point Onesimus ran away, and perhaps even stole from Philemon (v. 18). Meanwhile, Paul was imprisoned in Rome (Acts 27-28). Eventually Onesimus either found Paul in Rome, or by God’s providence ran into Paul in this Roman prison. Either way, Onesimus was converted by Paul’s preaching. Once Onesimus was converted he became a very valuable asset to Paul’s ministry. But there was one issue: Paul was made aware of Onesimus’ status with Philemon, who was also converted by Paul’s preaching (v. 19).

This sets the stage for an interesting reconciliation between Philemon and Onesimus. In this letter we see an aged apostle interceding on the behalf of a former runaway slave. As we will see in this letter the gospel reconciles us to God, and it also reconciles us to each other. But we should also note that the gospel breaks down social barriers, and the vessels that God uses have various backgrounds. God can use a once religious zealot who condoned the death of Stephen. God can convert and use a former runaway slave who stole from his master. God can also use a wealthy man who may have had several servants working for him.

Forgiveness is the key word in Philemon. Though the word is not recorded its fragrance wafts throughout the letter. Just as Paul, Philemon, and Onesimus had been forgiven of their sins and former life, Philemon must forgive Onesimus.

This is the Gospel According to Philemon.

1. Paul’s Appreciation (1:1-7)

“Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, and to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house” (Philemon 1–2).

“Paul, a prisoner of Jesus Christ.” Paul begins his letter like his others, by introducing himself. This is the first time that Paul begins his letter by referring to himself as a prisoner of Jesus Christ. In previous letters he would identify himself as an apostle. Being that this is a personal letter to a friend, he leaves out his authoritative position, and simply identifies himself as a prisoner of Jesus Christ.

There were at least three occasions when Paul was imprisoned: in Ephesus at the conclusion of his third missionary journey (though not recorded by Luke, but it still probably took place; Acts 19:32–41); two years in Caesarea after being arrested in Jerusalem (Acts 24:27); and two years in Rome while on trial before Caesar (Acts 28:30).

Paul was imprisoned due to his Christian ministry (Col.4:3). But Paul didn’t see his imprisonment as a punishment. Rather, he viewed his captivity as a picture of his devotion to Jesus Christ. Several times Paul referred to his imprisonment not as a jail cell in Caesarea, Ephesus, or a Rome. No, Paul referred to it as his imprisonment to Jesus Christ (Eph. 3:1; 2 Tim. 3:8).

“unto Philemon our dearly beloved, and fellowlabourer, and to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house”

Philemon must have had a home large enough to house a church in Colossae. Paul did not start this church, rather it was Epaphras who started this church, which stemmed from the ministry in Ephesus (Col. 1:7; 4:12-13). Evidently, Apphia was Philemon’s wife, and Archippus was their son. Together they had a powerful ministry in Colossae, and news of it reached Paul in Rome.

Paul has an appeal to make with Philemon. Paul uses quite a bit of wisdom by appealing to Philemon’s emotions. First, Paul made sure to identify himself as a prisoner of Jesus Christ. Six times in this letter Paul refers to his imprisonment (vv 1, 9, 10, 13, 22, 23). Paul is writing to a servant owner, making sure to convey to Philemon that he too knows what it’s like to be captive to someone in authority. In other letters Paul refers to himself as a servant or slave of Jesus Christ (1 Cor. 9:19). Furthermore, if Philemon is a Christian, then he too knows what it’s like to be a servant to Christ. All of us were once slaves to sin (Rom. 6:16-22; 7:14), but now we are slaves of Christ. No longer under the cruel bondage of sin, but free to be slaves of righteousness (Romans 6:17–18).

“I thank my God, making mention of thee always in my prayers,hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; that the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother” (Philemon 4–7).

Second, Paul shows pastoral wisdom before making his request of Philemon. Like any good leader, he begins by appealing to Philemon’s emotions. Paul does more than just flatter Philemon, he makes sure to give recognition to Philemon’s kingdom efforts.

• Hearing of thy love and faith towards Jesus Christ and the saints (v. 4)

• Every good thing which is in you in Christ Jesus (v. 6)

• The hearts of the saints are refreshed by Philemon (v. 7)

A wise leader knows how to address people. This is a lesson many of us need to learn. Paul knows how to communicate with people. Paul doesn’t simply go right for the request of accepting Onesimus, instead he wants Philemon to see the change that has happened in his own life. Philemon has a church in his home, loves Christ and His Church, and the saints are the better for it.

This breaks down any barriers that may not be apparent. Philemon has been wronged, but Paul knows that Philemon has been good to others, and there can’t be any contradiction. Philemon can’t be merciful and temperate to believers and not be merciful and temperate with unbelievers. To do so would harm the church in Colossae, and do harm to their witness in Colossae.

This isn’t psychology, or being patronizing. This is a leader who knows the hearts of people. It’s thinking several steps ahead. If you will learn to be kind and acknowledge the work that people do, then you will be able to facilitate the necessary changes.

Additionally, how amazing it must have been for Philemon to know that Paul was praying for him (v. 4). The apostle who had influenced millions across Asia and Europe was praying for the house church in Colossae. Philemon must have felt important!

2. Paul’s Appeal (1:8-16)

“Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.I beseech thee for my son Onesimus, whom I have begotten in my bonds” (Philemon 8–10).

Paul begins his appeal with stating that he could simply command Philemon to accept Onesimus by standing on his authority as an apostle. The King James Version doesn’t give quite the thrust of Paul’s words that other English translations use to clarify Paul’s words: “Accordingly, though I am bold enough in Christ to command you to do what is required” (Philemon 8 ESV). Paul’s position and authority would be sufficient to entice Philemon to do the right thing. But that’s not what Paul wanted to do. Instead he says,

“yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ. I beseech thee for my son Onesimus, whom I have begotten in my bonds” (Philemon 9-10).

Paul would rather Philemon make the right decision based on love instead of coercion. Considering that it had been publicized that Philemon had displayed love to Christ and the God’s people, Paul is again wanting Philemon to display the love of God towards his fugitive servant.

I’ve seen it too many times as a pastor. I’ve witnessed people willing to forgive others, but not willing to forgive their own family members. Or they are willing to forgive and overlook the mistakes of their own family, and refuse to give grace to others. Again, Paul displays his knowledge of people. He acknowledged Philemon’s love and hospitality to others within the church. But will he forgive and accept someone who personally done him wrong?

Jesus said in the Beatitudes, “Blessed are the merciful for they shall receive mercy” (Mt. 5:7). If you will extend mercy, then you will be given mercy. Instead of giving mercy some like giving judgment. Jesus had something to say about judgement and mercy together:

“Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again” (Luke 6:37–38).

Now, we’ve used this verse to support giving financially. But in context Jesus is talking about offering forgiveness. Some would rather that text be speaking about money, because it’s easier to give money than it is to give forgiveness. The principle is true whether its money or its forgiveness. If you will give it, then you will get it. In the case of Philemon and Onesimus it’s about if Philemon is willing to reconcile with all or a select few.

“which in time past was to thee unprofitable, but now profitable to thee and to me” (Philemon 11).

The name Onesimus in the Greek means “profitable.” Paul is using a little bit of humor and play on words in his appeal. Onesimus was once unprofitable for Philemon. The word “unprofitable” means “worthless” in the Greek.

We should see how worthless of a fellow Onesimus was. This letter isn’t just about Philemon needing to forgive. Onesimus wasn’t the best of servants. Philemon probably paid a lot of money for Onesimus. From what we have seen thus far in the letter Philemon had a good family, a home large enough to have church in, and he was loving and caring.

Onesimus either stole from Philemon and ran away or, his worthlessness was a high cost while in the care of Philemon. Either way, Onesimus had it good with Philemon. We’ve seen this several times in pastoral ministry. A family loves and cares for someone and they are treated shamefully in return. Or, a family’s love is taken advantage of, only to have the person they love and care for run away, or steal from them.

Jesus gave a wonderful example of this in the parable of the two sons in Luke fifteen. We call him the prodigal son because he spent all of his father’s inheritance on worldly living.

Onesimus ran away from Philemon. Sin will do that, it will cause you to run away from the very people that love you. Sin will lead you far from God. Onesimus and the prodigal son went to a far country hoping to leave another life behind. The prodigal son found himself in a pigsty, and Onesimus found himself, one way or another, under the preaching of the Apostle Paul. Isn’t it interesting that Onesimus heard the very same gospel at Philemon’s house (because he too was converted by Paul)? At one time he probably despised it, but now he loved it!

“For perhaps he therefore departed for a season, that thou shouldest receive him for ever” (Philemon 15)

I love that! Perhaps Onesimus needed to hear that same message from someone else. Perhaps his running away was used by God so Onesimus could have his heart opened to the gospel. Maybe Onesimus needed to see how good he had it once before.

“whom I have sent again: thou therefore receive him, that is, mine own bowels: whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel” (Philemon 12–13 KJV).

“I am sending him back to you, sending my very heart. I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel” (Philemon 12–13 ESV)

Onesimus finally lived up to his name! He was useful to the Apostle Paul. That’s the power of the gospel of Jesus Christ, and the influence of the Holy Spirit. It will not only change your heart, it will change your lifestyle. It’ll make you want to work.

“Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need” (Ephesians 4:28).

Onesimus doesn’t want to steal, and he doesn’t want to run away from his problems anymore. Now he wants to work for the glory of God in Christ.

“not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord” (Philemon 16)

Paul doesn’t want Philemon to accept him back as a servant, but now to receive him as a brother. Onesimus was not merely returning as a slave, but as a beloved brother in the faith. Onesimus was once a bondservant, but now he’s considered a brother! That’s the gospel of Jesus Christ. A sinner becomes a saint. A prosecutor becomes a preacher.

3. Paul’s Assurance

“If thou count me therefore a partner, receive him as myself. If he hath wronged thee, or oweth thee ought, put that on mine account; I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides. Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say” (Philemon 17–21)

Here is the gospel exemplified: Paul is willing to take the cost of Onesimus’ wrong doing. In other words Paul is imputing Onesimus’ debt to himself. Paul isn’t wealthy, he’s a gospel preacher who makes tents on the side, and who is currently sitting in prison. Onesimus’ has a debt that needs paid. Philemon has a reputation to uphold. And Paul is willing to take the place of Onesimus.

This is exactly what Paul lays out in Romans. That Christ Jesus justified the sinner by taking their place. God’s holiness and justice needed to be upheld, but the cost of sin was too high for sinners to pay. So Jesus Christ, our mediator, took the sinner’s place so they could be justified, God’s holiness would be appeased, finally allowing the partition of sin to broken so God and man could be unified.

Brothers, and sisters, we are never more like God when we are willing to forgive. Never are we more like Christ when we pay someone else’s debt, so reconciliation can take place.

Onesimus needs forgiveness from his sins. He finds that through the preaching of the Apostle Paul. Philemon needs to forgive the person who has wronged him. He learns about that through the letter of the Apostle Paul. Paul is willing to be the intercessor, and the debt payer so reconciliation can take place.

You must see that the gospel of Jesus Christ is more than just the forgiveness of your sins. It steps into the closest of humanity’s issues with each other.

This is the gospel according to Philemon.